One of the commentaries that I find very helpful in research is the Keil Delitzsch. They present another aspect to the word tachnit in relationship to the word Tzurah. I thought this was worthy to put into the mix.
To lead Israel to this goal, Ezekiel is to show them the house (i.e., the temple). In this way are the further words of God in vv. 10-12 attached to what goes before. הַגִּיד אֶת־הַבַּיִת, show or make known the house, is equivalent to proclaim to the people the revelation concerning the new temple. In this were the Israelites to discern the magnitude of the grace of God, that they might blush at their evil deeds, and measure the well-measured building (תָּכְנִית, as in Ezekiel 28:12), i.e., carefully consider and ponder what the Lord had bestowed upon His people through this sanctuary, so that they might suffer themselves to be brought to repentance by means of its glory. And if they felt shame and repentance on account of their transgressions, Ezekiel was to show them the shape and arrangement of the sanctuary, with all its forms and ordinances, an write them out before their eyes, that they might have the picture of it impressed upon their minds, and keep the statutes thereof. In v. 11 the words are crowded together, to indicate that all the several parts and arrangements of the new temple are significant and worthy of being pondered and laid to heart. צוּרָה is the shape of the temple generally, its external form; תְּכוּנָה, the internal arrangement as a whole. Both of these are noticed specifically by the allusion to the goings out and in, as well as to the forms (צוּרֹות) of the separate parts, and their statutes and laws. חֻקֹּות are the precepts concerning the things to be observed by Israel when appearing before the Lord in the temple, the regulations for divine worship. תֹּורֹות, the instructions contained in these statutes for sanctification of life. The second וְכָל־צוּרֹתָו is omitted in the lxx and some of the Hebrew Codd., and has therefore been expunged as a gloss by Dathe, Hitzig, and other critics; but it is undoubtedly genuine, and in conformity with the intentional crowding together of words.—The admonition to keep and to observe everything carefully is closed in v. 12 with a statement of the fundamental law of the temple; that upon the lofty mountain the whole of its domain round about is to be most holy. עַֹל־ראשׁ הָהָר does not belong to הַבַּיִת in the sense of the house which is to be built upon the top of the mountain, but to the contents of the thorâh of this house. It is to stand upon the top of the mountain, and to be most holy in all its domain. רֹאשׁ הָהָר is to be understood in accordance with Ezekiel 40:2; and גְּבֻלֹו points back to הַבַּיִת. Both by its situation upon a very high mountain, and also by the fact that not merely the inner sanctuary, and not merely the whole of the temple house, but also the whole of its surroundings (all its courts), are to be most holy, the new sanctuary is to be distinguished from the earlier one. What has been already stated—namely, that the temple shall not be profaned any more—is compressed into this clause; and by the repetition of the words, “this is the law of the house,”‘ the first section of this vision, viz., the description of the temple, is rounded off; whilst the command given to the prophet in vv. 10 and 11, to make known all the statutes and laws of this temple to the house of Israel, forms at the same time the transition to the section which follows.
—Keil and Delitzsch Commentary on the Old Testament
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